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Niemieckie inspiracje i przyjaźnie Augusta Cieszkowskiego

Author(s): Wiesława Sajdek / Language(s): Polish Issue: 13/2016

August Cieszkowski (1814–1894), an outstanding Polish philosopher, economist and politician, came from a family with long aristocratic, civic and patriotic traditions. Consequently aspiring to regaining independence by Poland, basing on legal political and social activities, he referred to the experiences and cultural achievements of other European countries. He owed much to the German environment, in which he received philosophical education. It was also there that he formed many valuable and long-lasting friendships. He was chiefly influenced by Hegel, though at some points he polemicised against him from the very beginning. He also maintained friendly relations with Germans in the then Grand Duchy of Posen since he purchased a possession Wierzenica near Posen. He cooperated with his German friends in many fields, appreciating their honesty and competence. Bismarck’s anti-Polish policy thwarted many of his plans and expectations.

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Philosophia fundamentalis Friedricha Adolfa Trendelenburga

Author(s): Wojciech Hanuszkiewicz / Language(s): Polish Issue: 1/2017

Friedrich Adolf Trendelenburg (1802–1872) is an author who connects two periods. On the one hand, he attended the lectures of one of the first followers of Immanuel Kant — Karl Leonhard Reinhold, he knew personally and was influenced by Georg Wilhelm Friedrich Hegel and Friedrich Wilhelm Joseph von Schelling. On the other hand, Trendelenburg has educated a very large group of important figures within the German philosophy of the late nineteenth and early twentieth century (e.g., Wilhelm Dilthey, Franz Brentano and Hermann Cohen). His main work, Logische Untersuchungen (Logical investigations), was to see its release in three editions during his life. In the second edition Trendelenburg adds an introductory chapter, entitled Logik und Metaphysik als grundlegende Wissenschaft [Logic and metaphysics as a basic science]. It presents the idea of philosophy as a science and, like a lens, focuses on the most influential metaphilosophical solutions of the second half of the nineteenth century. The article in its first part presents the academic biography of Trendelenburg, while in the second it discusses the most important metaphilosophical problems raised in Logische Untersuchungen.

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Idėjų prasmė Juozapo Goluchovskio traktatuose

Author(s): Rūta Marija Vabalaitė / Language(s): Lithuanian Issue: 112/2022

The article is a continuation of the analysis of Józef Gołuchowski’s tractates “On the role of the Philosophy in the life of entire nations and individual persons” and that one which was submitted in 1821 to contest the seat of professor of philosophy at Vilnius University. We look into his concept of the ideas as an eternal foundation of reality and his interpretation of its immediate insight. The term of “idea” has a Kantian meaning in the Contest Tractate and then the meaning acquires Schellingian features. Nevertheless, there are differences of Schellingian and Gołuchowski’s concepts of the significance of ideas for the just state. We point to the similarities of tropes in the Tractate on the role of the philosophy to ones used in Plato’s “Republic” and argue that Gołuchowski’s usage of the term of “idea” might be comprehended as his intention to return to its Platonic meaning.

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Kanto etika ir moralaus dirbtinio intelekto galimybės sąlygos

Author(s): Rolandas Bartkus / Language(s): Lithuanian Issue: 113/2022

Kantian ethics tries to rationalize morality and bring it solely to reason as „autonomous ethics of principles”. The supremacy of the pure reason with respect to the sense body is marked by duty – a practical act, performed according to the law of morality. Computer principles are grounded in deontic logic (or deontological ethics). Can information systems be adapted to implement moral reasoning? What are the possibilities of reflecting moral principles or the essence of moral law in an environment of artificial intelligence? Do conditions of possibility of moral artificial intelligence exist? The answer is being searched for by investigating artificial intelligence in the light of Immanuel Kant’s metaphysical reasoning as well as rethinking the categories of moral philosophy in the context of artificial intelligence.

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Kas yra politika?

Author(s): Alvydas Jokūbaitis / Language(s): Lithuanian Issue: Suppl./2022

The division of political scientists into philosophers and sociologists is an important factor behind their inability to understand politics. Sociologists are incapable of grasping the whole, philosophers are bad at understanding particularities. The aim of the paper is to show the inadequacy of both of these forms of knowledge. Immanuel Kant’s conception of aesthetic judgement allows us to gain a better understanding of politics. Hannah Arendt attempted to explain Kant’s Critique of Judgment as an important treatise for political philosophy. The power of judgement opens up a broad horizon for our imagination. Ideas can be associated with various different appearances and this is why reliable theoretical definition of politics is impossible. It is impossible to ascribe an adequate object of experience to the idea of politics and for this very reason various substitutes are used. The formation of these substitutes corresponds to the requirements of the power of judgement that connects universality to particularity. The analysis of the aesthetic judgement reveals why attempts to define politics face unsolvable difficulties. Philosophers and sociologists attempt to gain a theoretical understanding of an object which belongs to the realm of aesthetic judgement. The article does not provide an answer to the problem of definition of politics, it shows why such a definition is impossible.

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KANTIAN VIEWS OF EMPIRICAL TRUTH

Author(s): Nathaniel Goldberg / Language(s): English Issue: 1/2023

Let a Kantian view of empirical truth be any view according to which the truth of empirical claim depends on the truth of non-empirical claims, because subjects (consciously or not) constitute the empirical when applying the non-empirical to experience. Historically the most important such view is Immanuel Kant’s. It is not the only. Rudolf Carnap, Thomas Kuhn, and Donald Davidson held such views. Conversely, Willard van Orman Quine’s view was contrastingly instructive. My aim is to briefly sort all this out in search of lessons about the nature of empirical truth generally.

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Heidegger: German Idealism and Ecstatic Temporality

Author(s): Nerijus Stasiulis / Language(s): English Issue: 1/2023

The article discusses the significance of Hegel’s and especially Schelling’s concepts for the formation of Heidegger’s conceptions of Being and ecstatic time. It is argued that the authors of German Idealism began to think about the Absolute in temporal and historical terms, and that this set the stage for Heidegger’s historical and temporal understanding of Being. Crucially, negativity is included in the structure of Being. The ecstatic structure of Being and time itself is shaped by Schelling’s thought on the dialectic of ground and existence.

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Politikos vieta Immanuelio Kanto grynojo proto struktūroje

Author(s): Alvydas Jokūbaitis / Language(s): Lithuanian Issue: 1 (109)/2023

Kant’s political philosophy is usually seen as a coherent part of his philosophical system. However, politics is not an integral part of his conception of pure reason. The aim of the article is to find the place of politics in Kant’s structure of pure reason. The paper attempts to provide an answer to the question why Kant did not undertake an investigation of politics as a part of his analysis of the structure of pure reason. It is argued that the central place of the problem of metaphysics was the cause behind this neglect. Transcendental dialectic in Critique of Pure Reason is the place where for the first time principles of the analysis of political ideas are presented. However, Kant did not see that with his transcendental dialectics he entered the realm of politics, he did not put forward an analysis of the nature of political ideas. The place of politics in Kant’s structure of pure reason can be determined by paying close attention to three main factors – conception of transcendental ideas, the primacy of practical reason and aesthetic ideas. Kant did not provide a unified account of these three elements, which are necessary to understand the place of politics in the structure of pure reason.

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ШЕЛЛИНГИАНСКИЕ МОТИВЫ В ФЕНОМЕНОЛОГИИ М.РИШИРА: ФЕНОМЕНОЛОГИЧЕСКОЕ БЕССОЗНАТЕЛЬНОЕ И ТРАНСЦЕНДЕНТАЛЬНЫЙ ГИПНОЗ

Author(s): Kate Khan / Language(s): Russian Issue: 1/2023

The article provides a philosophical reconstruction of the composition of key motives in the phenomenological project of Mark Richir, who is known for his criticism of the symbolic institution. Following Richir’s deep inspiration in Schelling’s philosophy allows to find connections between his theory of the phenomenological unconscious and affectivity, his commentaries concerning Greek mythology and mythological thinking in La Naissance de Dieux—and his political theory. Along with general historical and philosophical comments on a number of translations of Schelling into French, Richir repeatedly refers to Schelling in his own theoretical arguments. The research shows how some of Richir’s concepts — in particular, his interpretation of the phenomenological unconsciousness, myth, the Protean nature of power, the change of grand epochs as a change of types of the symbolic institutions of power—can be understood on the basis of relevant passages from Schelling’s philosophy, and how a semantic genealogical connection between them can be built. By considering the importance of the phenomenological unconsciousness in the course of phenomenalization process as described in Richir’s works, it is proposed to contrast the interpretation of the unconsciousness, which retains its simple mystery and the ways of dealing, with it in Richir’s version: while psychoanalysis is striving for the “disenchantment” of the unconsciousness by means of translating it into the symbolic language and transferring the living potentiation of meaning into the reproduction of a symptom. Richir’s phenomenological appeal to mythology turns out to be a non-trivial shift from theoretical philosophy to practical philosophy. The article also pays attention to the theory of power in Richir and Lefort, which presumably dates back to La Boétie. It is proposed to reveal the antithesis of the imaginary policy of the despot proposed by Richir, reproducing the symbolic institution of power and supporting the transcendental illusion of the need for control and order in the form of a kind of “hypnosis”—and real politics as a praxis of freedom.

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PRO-CREATIVE FUNCTION OF PRODUCTIVE IMAGINATION IN KANT’S, FIRST CRITIQUE DISCUSSION REMARK ON THE BOOK OF SAULIUS GENIUSAS “PHENOMENOLOGY OF PRODUCTIVE IMAGINATION: EMBODIMENT, LANGUAGE, SUBJECTIVITY” Ibidem-Verlag, Stuttgart, 2021. ISBN-13: 978-3-8

Author(s): Natalia Artemenko / Language(s): English Issue: 1/2023

The aim of our “discussion remark” is not to present a critical review on the book written by S.Geniusas, a brilliant study notable by its extreme painstakingness, historical sensitivity and terminological accuracy, but rather to delve deeply into the origins of phenomenological understanding of productive imagination, i.e., to turn “back to Kant”, given in Saulius Geniusas’ book (the first chapter) for introductory reason. We proceed from S.Geniusas remark that productive imagination establishes a relation between different abilities, reconciles the antagonism between them and, in this respect, exercises a pro-creative function. We reveal that it is this pro-creative element of productive imagination that brings it closer to time (as indicated by Viktor Molchanov, a prominent Russian phenomenologist, in his study of 1988) and serves as the basis for gaining new knowledge. Imagination acts as a limit for reflection, however, it gets revealed only through reflecting, and, thus, it proves to be connected with a fundamental layer of consciousness, which appears both as an object and as a means of describing reflection, i.e., as time. The convergence, or rather, identification, of time with imagination lies in the very fact that both of them exercise an objective function: time — as a possibility for semantic definition of objectivity, imagination — as a basis for a possibility of any knowledge. Moreover, imagination turns out to be a source of a paradox and, ultimately, the only thing that explains self-cognition.

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Ikonomia i unerwienie. Przyczynek do genealogii zadłużonego spojrzenia

Author(s): Peter Szendy / Language(s): Polish Issue: 34/2022

Artykuł przedstawia koncepcję ikonomii, którą autor konstruuje w oparciu o wnikliwą i systematyczną lekturę pism Waltera Benjamina. Kluczowe jest w tym odczytaniu pojęcie unerwienia (Innervation), pojawiające się u autora Pasaży na kartach wielu tekstów, a które pozwala wyprowadzić genealogię współczesnego "zadłużonego spojrzenia". Esej stanowi jedną z pierwszych manifestacji idei, które autor rozwinął w książce Le supermarché du visible. Essai d'iconomie (Minuit, Paris 2017).

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KANT’IN DÖRDÜNCÜ MANTIKSAL YANLIŞ ÇIKARIMI ELEŞTİRİSİ

Author(s): Fatih Özgökman / Language(s): Turkish Issue: 59/2023

Descartes claims that he can doubt the existence of everything sensible, but he cannot doubt his own existence. Because, according to him, the existence of things outside ourselves is not directly perceived by our senses, on the contrary, it is based on some sort of inference. On the other hand, Kant sees as a logically wrong inference to conclude that all external things are doubtful because the existence of external appearances is also based on inference, based on the fact that things whose existence is based on inference are doubtful. According to Kant, a logical fallacy in an inference occurs only because the middle term is used with a double meaning in the premises. However, the expression "outside us", which Kant sees as ambiguous in this inference, is not a middle term, nor is the real middle term ambiguous. Kant also develops an argument based on transcendental idealism and empirical realism against skepticism towards the existence of the external world. Accordingly, if the existence of external things beyond our perception is denied and only the reality of our perception is accepted, skepticism towards external things will be eliminated. Because the appearances outside of us also exist only in our consciousness as a perception. Therefore if we do not doubt ourselves, we cannot doubt the things in our consciousness. However, Kant's epistemological distinction between our consciousness and the knowledge of things outside of us can be seen as an obstacle to this solution. Moreover, this solution may require accepting the perceptual reality of dreams and hallucinations as well. Finally, Kant deduces as the cause of our perception, the existence of a noumenon that does not occupy space and does not think and accepts it as the cause of our consciousness. But the fact that this noumenal cause lacks the qualities in the result can be seen as an inconsistency for Kant.

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MINERVINA SOVA U NOĆI SVIJETA. HEGEL, SCHELLING I MARX U ŽIŽEKOVOJ „VESELOJ NAUCI” DANAŠNJICE

Author(s): Borislav Mikulić / Language(s): Croatian Issue: 2/2023

Following Slavoj Žižek’s reassurement that his critical analysis of the present global world is „closer to Hegel than to Marx” and, consequently, to dialectial materialism than to the historical one, I first present such a shift as a kind of re-reversal of Marx’s turning of Hegel upside down in a series of materialistic Hegel-reversals from Althusser through Feuerbach back to Schelling. Against this background, I scrutinize Žižek’s recent extensive references to Hegel’s metaphor of the ‘Owl of Minerva’, in his three 2020 books dedicated to the 250th anniversary of Hegel’s birth, with regard to, on one side, his three „formulas of reconciliation” (the religious, the political and the sexual) of the Absolute and actuality, and to related references in Žižek’s earlier „Hegelian” books, on the other. As I argue, Žižek’s idea of a „formula of reconciliation” substitues Hegel’s negative notion of the Present (Gegenwärtiges) for the speculative notion of the Real (Wirkliches), which is possible only if the moment of the True (Wahres) is omitted from Hegel’s idea of Reality and if Hegel’s metaphor of ‘the dark night of Self’ is identified with the pre-symbolic and pre-conscious true Self in the later Schelling. As a consequence, Žižek’s new ‘gay science’ of parataxis — juxtaposing his own writing style with the allegedly paratactic structure of Hegel’s dialectical thinking — unjustifiably bypasses Freud’s lessons on the editorial work of deams, on the one side, and falsifies the character of Hegel’s dialectics, on the other. Eventually, it reaches only so far as to justify Žižek’s excessive self-references and auto-narration and to disguise his ongoing tacit abandonment of his commitment to radical social criticism for the sake of enjoyment in the status of the best selling commodity in the capitalist publishing industry that needs „ever more Žižek” in order to produce yet more need for „more Žižek” as commodity.

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Kinestetinis grožis: Friedricho Schillerio straipsnio „Apie grakštumą ir orumą“ analizė

Author(s): Gediminas Karoblis / Language(s): Lithuanian Issue: 80/2023

The article discusses Friedrich Schiller’s essay “On Grace and Dignity” and the influence of Immanuel Kant’s ideas on Schiller’s reflections. Schiller’s article begins with a recounting of a Greek myth about the girdle of gracefulness and uses it as a basis for philosophical reflections on grace. Schiller argues that human architectonic beauty is determined by nature, but it is also a cultural expression and a consequence of kinaesthetic habits. Kant and Schiller have different views on the principle of perfection in fulfilling one’s purpose as it relates to beauty. Kant seeks to purify the judgement of beauty as a rational judgement, free from sensuality, while Schiller seeks to reconcile the rational and the sensuous nature of a human. Finally, Schiller describes grace as a form of moving beauty or kinaesthetic beauty, as opposed to the static and architectonic one. Schiller distinguishes between voluntary and involuntary movements and asserts that grace is found only in involuntary movements, which arise from feeling and express an individual’s style. Grace is a fundamentally human quality and cannot be found in the movements of animals. Schiller rejects the idea that grace can be artificially constructed, as it belongs to involuntary movements. Gracefulness says more about who a person is than who she wants to be. (This summary is created with the help of AI: translated by DeepL and generated by ChatGPT.)

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SHVATANJE ČOVEKA U FILOZOFSKOJ MISLI „RANOG“ MARKSA

Author(s): Rastko Jovanov / Language(s): Serbian Issue: 2/2020

The paper discusses the understanding of man in Marx’s early works. This brings to light the anthropological basis of Marx’s philosophy, which is not only insufficiently considered, but also misunderstood in the works of the founders of philosophical anthropology (primarily in Scheler). The paper will insist on the unity of anthropology and history, an idea Marx took over from Hegel’s work.

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Unwanted Arbitrariness

Author(s): Stijn Bruers / Language(s): English Issue: 68/2023

I propose a new fundamental principle in ethics: everyone who makes a choice has to avoid unwanted arbitrariness as much as possible. Unwanted arbitrariness is defined as making a choice without following a rule, whereby the consequences of that choice cannot be consistently wanted by at least one person. Other formulations of this anti-arbitrariness principle are given and compared with very similar contractualist principles formulated by Kant, Rawls, Scanlon and Parfit. The structure of arbitrariness allows us to find ways to avoid unwanted arbitrariness. The two most important implications of the anti-arbitrariness principle are discussed: non-dictatorship and non-discrimination.

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FIHTEOVE NEVOLJE S DRŽAVOM

Author(s): Zoran Dimić / Language(s): Serbian Issue: 2/2022

Fichte’s relation towards the institution of the state is directly dependent on how the notion of freedom was developed in his philosophy. However, his understanding of freedom was transformed dynamically from freedom understood in a distinctly individualistic way as the absence of any obligations (early Fichte) to legally grounded freedom in a state institution that implies restricting one’s freedom by the freedom of others (mature phase). Accordingly, Fichte’s attitude towards the notion of the state changed - from its understanding as an external institution that should only enable the individual’s freedom and eventually disappear to the understanding of the state as the only guarantor of human liberation and the original place for freedom. However, in his late phase, Fichte would abandon such an idea of the state again and develop a new concept of national education that should do what the state failed to do. Therefore, we must conclude that Fichte does not have an exact position on the relationship between the state, man, and freedom as the highest goal.

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HJUMOVO I KANTOVO SHVATANJE EPISTEMIČKE NORMATIVNOSTI

Author(s): Petar I. Nurkić / Language(s): Serbian Issue: 3/2021

Question (d) how do we form beliefs?, implies descriptive answers. On the other hand, the question (n) how should we form beliefs?, implies normative answers. Can we provide answers to (n) questions without answering (d) questions? This (n) - (d) relation can be characterized as epistemic normativity. Hume and Kant provide answers to both questions. Hume is more inclined to psychologize these answers through an empirical approach to questions related to beliefs. While Kant is more inclined to consider a priori conditions of our reasoning. Through general rules and epistemic maxims, Hume and Kant provide normative guidelines in accordance which we should form beliefs. However, in order to be able to talk about normativity, at all, we need to answer questions related to doxastic voluntarism. For Kant, the question of freedom is, to some extent, an obvious precondition for his critiques (especially of the practical mind). While with Hume, precisely because of his empirical approach to beliefs and desires, the matter is more obscure, and it seems as if Hume advocates doxastic involuntarism. In this paper, I will try to present the similarities between Hume and Kant in terms of epistemic normativity. Where it seems as if their views are incompatible, I will try to examine why this is the case. I will focus on Hume’s Treatise of Human Nature and Kant’s Second Analogy. In the end, I will present a couple of thought experiments and try to “test” Hume and Kant. If I manage to confirm the initial hypotheses, then this paper will be a successful epistemic endeavor. However, if I fail to find the expected similarities between Hume’s and Kant’s understanding of epistemic normativity, then this work can be characterized as a historical approach to the normative framework of “dogmatic slumber”.

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STANDARDNI NARATIV RANE MODERNE FILOZOFIJE: GLAVNI NEDOSTACI I KANTOV UTICAJ

Author(s): Milica Smajević Roljić / Language(s): Serbian Issue: 3/2021

During the twentieth century, a standard narrative of early modern philosophy was established in the English-speaking world, according to which all authors of this period were divided into two schools of thought: rationalist and empiricist. The main goal set in this text is to examine the central features of this narrative to show its incompleteness and inadequacy in presenting the relations that existed between the figures of the seventeenth and eighteenth centuries. We will see that convincing critiques of this theory have been made in the last few decades, which point out its main flaws. The second goal of this paper is to show, by analyzing the texts of Immanuel Kant, that he is not responsible for the creation and dissemination of this narrative, although in the secondary literature the opposite is often claimed.

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KANTOVO SHVATANJE PROSVEĆENOSTI

Author(s): Jelena Govedarica / Language(s): Serbian Issue: 2/2021

By interpreting the basic concepts of Kant’s definition of enlightenment, as well as pointing out the importance of discussion for the development of understanding and explaining the role of state power in educating citizens, the author argues that enlightenment ought to be understood as an imperfect duty of every human being. This duty belongs to the duty of virtue according to which we are obligated, among other things, to advance our own perfection. In order to better understand the responsibility for one’s own minority and meaning of the independent use of one’s own understanding, she explains the cultivation of character as an educational phase in the moral development of an autonomous person. The last chapter responds to a critique of Kant’s theory and offers an interpretation of his „motto of enlightenment.”

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